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FURTHER DISCUSSIONS WITH RODAN
POGLAVLJE 161 : DALJNJE RASPRAVE S RODANOM
1955 161:0.1 ON SUNDAY, September 25, A.D. 29, the apostles and the evangelists assembled at Magadan. After a long conference that evening with his associates, Jesus surprised all by announcing that early the next day he and the twelve apostles would start for Jerusalem to attend the feast of tabernacles. He directed that the evangelists visit the believers in Galilee, and that the women’s corps return for a while to Bethsaida.
2014 161:0.1 U NEDJELJU, 25. rujna 29. godine nove ere, apostoli i evangelisti su se okupili u Magadanu. Nakon dugog vijećanja sa svojim suradnicima te večeri, Isus ih je iznenadio kad je rekao da rano sutradan ujutro namjerava krenuti u Jeruzalem u pratnji dvanaestorice apostola da prisustvuje blagdanu sjenica. Odredio je da evangelisti posjete vjernike u Galileji, te da se zbor žena na neko vrijeme vrati u Betsaidu.
1955 161:0.2 When the hour came to leave for Jerusalem, Nathaniel and Thomas were still in the midst of their discussions with Rodan of Alexandria, and they secured the Master’s permission to remain at Magadan for a few days. And so, while Jesus and the ten were on their way to Jerusalem, Nathaniel and Thomas were engaged in earnest debate with Rodan. The week prior, in which Rodan had expounded his philosophy, Thomas and Nathaniel had alternated in presenting the gospel of the kingdom to the Greek philosopher. Rodan discovered that he had been well instructed in Jesus’ teachings by one of the former apostles of John the Baptist who had been his teacher at Alexandria.
2014 161:0.2 Kad je došlo vrijeme da krenu za Jeruzalem, Natanije i Tomo su još uvijek bili u jeku svojih razgovora s Rodanom iz Aleksandrije, tako da su dobili od Učitelja dopuštenje da ostanu nekoliko dana u Magadanu. I tako, dok su Isus i desetorica bili na putu za Jeruzalem, Natanije i Tomo su sudjelovali u ozbiljnim raspravama s Rodanom. Rodan je prethodnog tjedna izložio svoju filozofiju, dok su Tomo i Natanijenaizmjenice predstavljali evanđelje o kraljevstvu ovom grčkom filozofu. Rodan je otkrio da je bio dobro upućen u Isusova učenja koja je primio od jednog od bivših apostola Ivana Krstitelja koji je bio njegov učitelj u Aleksandriji.
¶ 1. BOŽJA LIČNOST
1. THE PERSONALITY OF GOD
1. BOŽJA LIČNOST
1955 161:1.1 There was one matter on which Rodan and the two apostles did not see alike, and that was the personality of God. Rodan readily accepted all that was presented to him regarding the attributes of God, but he contended that the Father in heaven is not, cannot be, a person as man conceives personality. While the apostles found themselves in difficulty trying to prove that God is a person, Rodan found it still more difficult to prove he is not a person.
2014 161:1.1 U jednom se Rodan i dvojica apostola nisu slagali, a to je bilo pitanje Božje ličnosti. Rodan je spremno prihvatio sve što mu je predočeno u vezi Božjih osobina, ali je tvrdio da Otac ne nebu nije bio i nije mogao biti osoba u onom smislu u kojem čovjek shvaća ličnost. Dok su apostoli naišli na poteškoću u svojim nastojanjima da dokažu da je Bog osoba, Rodanu je bilo još teže dokazati da on to nije.
1955 161:1.2 Rodan contended that the fact of personality consists in the coexistent fact of full and mutual communication between beings of equality, beings who are capable of sympathetic understanding. Said Rodan: “In order to be a person, God must have symbols of spirit communication which would enable him to become fully understood by those who make contact with him. But since God is infinite and eternal, the Creator of all other beings, it follows that, as regards beings of equality, God is alone in the universe. There are none equal to him; there are none with whom he can communicate as an equal. God indeed may be the source of all personality, but as such he is transcendent to personality, even as the Creator is above and beyond the creature.”
2014 161:1.2 Rodan je tvrdio da činjenica ličnosti povlači supostojeću činjenicu pune i uzajamne komunikacije između jednakih bića, bića među kojima vlada suosjećajno razumijevanje. Rodan je rekao: "Kako bi bio osoba, Bog mora imati simbole za komuniciranje duha kako bi ga potpuno razumjeli oni s kojima stupa u kontakt. Ali kako je Bog beskonačan i vječan, Stvoritelj svih drugih bića, odatle slijedi da mu ni jedno biće u svemiru nije ravno. Ne postoji nitko tko bi mu bio jedanak; ne postojinitko s kim bi Bog mogao komunicirati kao sebi ravnim.Bog doista može biti izvor svih ličnosti, ali on je kao takav transcendentan u odnosu na ličnost, kako Stvoritelj mora biti iznad i izvan stvorenja."
1955 161:1.3 This contention greatly troubled Thomas and Nathaniel, and they had asked Jesus to come to their rescue, but the Master refused to enter into their discussions. He did say to Thomas: “It matters little what idea of the Father you may entertain as long as you are spiritually acquainted with the ideal of his infinite and eternal nature.”
2014 161:1.3 Ova je tvrdnja uznemirila Tomu i Natanija koji su tražili da im Isus pritekne u pomoć, ali je Učitelj odbio ući u njihove rasprave. Rekao je Tomi, "Nije važno kakva je vaša ideja o Ocu dok god ste duhovno upoznati s idealom njegove beskrajne i vječne prirode."
1955 161:1.4 Thomas contended that God does communicate with man, and therefore that the Father is a person, even within the definition of Rodan. This the Greek rejected on the ground that God does not reveal himself personally; that he is still a mystery. Then Nathaniel appealed to his own personal experience with God, and that Rodan allowed, affirming that he had recently had similar experiences, but these experiences, he contended, proved only the reality of God, not his personality.
2014 161:1.4 Tomo je tvrdio da Bog komunicira s čovjekom i da je stoga Bog osoba u skladu s Rodanovom definicijom. Grk je odbio ovo obrazloženje na temelju toga što Bog sebe ne otkriva osobno; on je tajnovit. Natanije je zatim apelovao na svoje osobno iskustvo s Bogom, što je Rodan dopustio, potvrdivši da je i sam nedavno imao slična iskustva, ali je ustvrdio da ta iskustva dokazuju samo stvarnost Boga, a ne i njegovu ličnost.
1955 161:1.5 By Monday night Thomas gave up. But by Tuesday night Nathaniel had won Rodan to believe in the personality of the Father, and he effected this change in the Greek’s views by the following steps of reasoning:
2014 161:1.5 Tomo je u ponedjeljak navečer odustao. No, u utorak navečer Natanije je uspio pridobiti Rodana da prihvati vjerovanje u Očevu ličnost, a uspio je postići ovu promjenu gledišta sljedećim argumentima:
1955 161:1.6 1. The Father in Paradise does enjoy equality of communication with at least two other beings who are fully equal to himself and wholly like himself—the Eternal Son and the Infinite Spirit. In view of the doctrine of the Trinity, the Greek was compelled to concede the personality possibility of the Universal Father. (It was the later consideration of these discussions which led to the enlarged conception of the Trinity in the minds of the twelve apostles. Of course, it was the general belief that Jesus was the Eternal Son.)
2014 161:1.6 1. Otac u Raju uživa komunikaciju s barem dva druga bića koja su mu potpuno ravnopravna i jednaka - Vječnim Sinom i Beskonačnim Duhom. S obzirom na doktrinu Trojstva, Grk je bio prisiljen priznati mogućnost ličnosti Oca Svih. (U kasnijem razmatranju ovih rasprava dvanaestorica apostola su sami uspjeli bolje razumjeti koncepciju Trojstva. Naravno, vladalo je opće vjerovanje da je Isus bio Vječni Sin.)
[1]
1955 161:1.7 2. Since Jesus was equal with the Father, and since this Son had achieved the manifestation of personality to his earth children, such a phenomenon constituted proof of the fact, and demonstration of the possibility, of the possession of personality by all three of the Godheads and forever settled the question regarding the ability of God to communicate with man and the possibility of man’s communicating with God.
2014 161:1.7 2. Budući da je Isus bio j ednak Ocu i budući j e ovaj Sin postigao očitovanje ličnosti svojoj zemaljskoj djeci, ta je pojava bila dokaz činjenici i demonstracija mogućnosti da su sve tri osobe Trojstva imale ličnost i jednom za svagda riješila pitanje u vezi komuniciranja Božje sposobnosti s čovjekom i čovjekove mogućnosti komuniciranja s Bogom.
1955 161:1.8 3. That Jesus was on terms of mutual association and perfect communication with man; that Jesus was the Son of God. That the relation of Son and Father presupposes equality of communication and mutuality of sympathetic understanding; that Jesus and the Father were one. That Jesus maintained at one and the same time understanding communication with both God and man, and that, since both God and man comprehended the meaning of the symbols of Jesus’ communication, both God and man possessed the attributes of personality in so far as the requirements of the ability of intercommunication were concerned. That the personality of Jesus demonstrated the personality of God, while it proved conclusively the presence of God in man. That two things which are related to the same thing are related to each other.
2014 161:1.8 3. Da je Isus imao sposobnost uzajamnog povezivanja i savršene komunikacije s čovjekom; da je Isus bio Sin Božji. Da odnos Sina i Oca pretpostavlja jednakost komunikacije i uzajamnost suosjećajnosti i razumijevanja; da su Isus i Otac bili jedno
[1]. Da Isus održava u jedno te isto vrijeme razumljivu komunikaciju s Bogom i s čovjekom, a budući da i čovjek i Bog shvaćaju značenje simbola Isusove komunikacije, i Bog i čovjek posjeduju značajke ličnosti u onoj mjeri u kojoj se to odnosi na zahtjeve međusobnog komuniciranja. Da je Isusova ličnost bila predočenje ličnosti Boga, što isto tako pruža čvrst dokaz prisutnosti Boga u čovjeku. Da dvije stvari koje su u odnosu s trećom također moraju biti u međusobnom odnosu.
1955 161:1.9 4. That personality represents man’s highest concept of human reality and divine values; that God also represents man’s highest concept of divine reality and infinite values; therefore, that God must be a divine and infinite personality, a personality in reality although infinitely and eternally transcending man’s concept and definition of personality, but nevertheless always and universally a personality.
2014 161:1.9 4. Da ličnost predstavlja čovjekov najviši koncept ljudske stvarnosti i božanskih vrijednosti; da Bog predstavlja čovjekov najviši koncept božanske stvarnosti i beskonačnih vrijednosti; da Bog dakle mora biti božanska i beskonačna ličnost, ličnost u stvarnosti iako beskonačno i vječno nadilazi čovjekov pojam i definiciju ličnosti, ali je ipak zauvijek i posvuda ličnost.
1955 161:1.10 5. That God must be a personality since he is the Creator of all personality and the destiny of all personality. Rodan had been tremendously influenced by the teaching of Jesus, “Be you therefore perfect, even as your Father in heaven is perfect.”
1955 161:1.11 When Rodan heard these arguments, he said: “I am convinced. I will confess God as a person if you will permit me to qualify my confession of such a belief by attaching to the meaning of personality a group of extended values, such as superhuman, transcendent, supreme, infinite, eternal, final, and universal. I am now convinced that, while God must be infinitely more than a personality, he cannot be anything less. I am satisfied to end the argument and to accept Jesus as the personal revelation of the Father and the satisfaction of all unsatisfied factors in logic, reason, and philosophy.”
2014 161:1.11 6. Kad je Rodan čuo te argumente, rekao je: "Dobro ste me uvjerili. Priznajem Boga kao osobu ako mi dopustite da ovom značenju pripojim nekoliko proširenih vrijednosti kao što su nadljudska, transcendentna, vrhovna, beskonačna, vječna, krajnja i sveopća. Konačno sam uvjeren da, iako Bog mora biti neizmjerno mnogo više od ličnosti, on ne može biti ništa manje. Zadovoljan sam okončati ovu raspravu i prihvatiti Isusa kao osobno otkrivenje Oca i zadovoljenje svih nezadovoljenih čimbenika logike, rasuđivanja i filozofije."
¶ 2. ISUSOVA BOŽANSKA PRIRODA
2. THE DIVINE NATURE OF JESUS
2. ISUSOVA BOŽANSKA PRIRODA
1955 161:2.1 Since Nathaniel and Thomas had so fully approved Rodan’s views of the gospel of the kingdom, there remained only one more point to consider, the teaching dealing with the divine nature of Jesus, a doctrine only so recently publicly announced. Nathaniel and Thomas jointly presented their views of the divine nature of the Master, and the following narrative is a condensed, rearranged, and restated presentation of their teaching:
2014 161:2.1 Kad su Natanije i Tomo u potpunosti odobrili Rodanova gledišta u pogledu evanđelja kraljevstva, ostalo je još samo jedno pitanje za razmatranje, a to je bilo učenje o božanskoj prirodi Isusa, doktrina koja je tek nedavno javno objavljena. Natanije i Tomo su zajednički predstavili svoje poglede o božanskoj prirodi Učitelja, a njihova su gledišta predočena sažeta, preuređena i prerađena u sljedećem učenju:
1955 161:2.2 1. Jesus has admitted his divinity, and we believe him. Many remarkable things have happened in connection with his ministry which we can understand only by believing that he is the Son of God as well as the Son of Man.
2014 161:2.2 1. Isus je priznao svoju božanstvenost i mi mu vjerujemo. Mnogi su se veliki događaji odigrali u vezi s njegovom službom i mi ih možemo razumjeti samo ako vjerujemo da je on Sin Božji kao i Sin Čovječji.
1955 161:2.3 2. His life association with us exemplifies the ideal of human friendship; only a divine being could possibly be such a human friend. He is the most truly unselfish person we have ever known. He is the friend even of sinners; he dares to love his enemies. He is very loyal to us. While he does not hesitate to reprove us, it is plain to all that he truly loves us. The better you know him, the more you will love him. You will be charmed by his unswerving devotion. Through all these years of our failure to comprehend his mission, he has been a faithful friend. While he makes no use of flattery, he does treat us all with equal kindness; he is invariably tender and compassionate. He has shared his life and everything else with us. We are a happy community; we share all things in common. We do not believe that a mere human could live such a blameless life under such trying circumstances.
2014 161:2.3 2. Njegov život s nama utjelovljuje ideal ljudskog prijateljstva; samo božansko biće može biti takav ljudski prijatelj. On je uistinu najnesebičnija osoba koju smo ikada upoznali. On je prijatelj čak i grešnika; usuđuje se voljeti i svoje neprijatelje. Duboko nam je odan. Dok ne oklijeva da nas ukori, svima nam je jasno da nas iskreno voli. Što ga čovjek bolje poznaje, to ga više voli. Sami ćete biti očarani njegovom nepokolebljivom odanosti. Kroz sve ove godine koje nismo bili u stanju shvatiti njegovo poslanje, ostao nam je vjeran prijatelj. Iako se ne služi laskanjem, sviju tretira jednako ljubazno; uvijek je nježan i suosjećajan. S nama dijeli svoj život i sve ostalo. Mi smo srećna ekipa; sve nam je zajedničko. Mislimo da ni jedan čovjek, puki čovjek, ne može živjeti takvim besprijekornim životom pod tako teškim okolnostima.
1955 161:2.4 3. We think Jesus is divine because he never does wrong; he makes no mistakes. His wisdom is extraordinary; his piety superb. He lives day by day in perfect accord with the Father’s will. He never repents of misdeeds because he transgresses none of the Father’s laws. He prays for us and with us, but he never asks us to pray for him. We believe that he is consistently sinless. We do not think that one who is only human ever professed to live such a life. He claims to live a perfect life, and we acknowledge that he does. Our piety springs from repentance, but his piety springs from righteousness. He even professes to forgive sins and does heal diseases. No mere man would sanely profess to forgive sin; that is a divine prerogative. And he has seemed to be thus perfect in his righteousness from the times of our first contact with him. We grow in grace and in the knowledge of the truth, but our Master exhibits maturity of righteousness to start with. All men, good and evil, recognize these elements of goodness in Jesus. And yet never is his piety obtrusive or ostentatious. He is both meek and fearless. He seems to approve of our belief in his divinity. He is either what he professes to be, or else he is the greatest hypocrite and fraud the world has ever known. We are persuaded that he is just what he claims to be.
2014 161:2.4 3. Smatramo da je Isus božanski, jer nikada ne čini ništa krivo; on ne čini greške. Njegova je mudrost izvanredna; njegova je pobožnost veličanstvena. Iz dana u dan živi u savršenom skladu s Očevom voljom. On se nikada ne kaje za svoja nedjela jer se nikada nije ogriješio o Očeve zakone. On se moli za nas i s nama, ali nikada ne traži da se mi molimo za njega. Vjerujemo da je dosljedno bezgrešan. Mislimo da nitko tko je samo čovjek ne može živjeti takav život. On tvrdi da živi savršenim životom, a mi moramo priznati da je to istina. Naša pobožnost izvire iz pokajanja, ali njegova iz pravednosti. On čak tvrdi da oprašta grijehe i da ozdravlja bolesti. Ni jedan čovjek, puki čovjek, neće pri zdravoj pameti tvrditi da oprašta grijehe; to je božanska povlastica. Čini se da je bio jednako savršen od našeg prvog kontakta. Mi rastemo u milosti i spoznaji istine, ali Učitelj ispoljava zrelost pravednosti od samog početka. Svi ljudi, dobri ili zli, prepoznaju ove elemente dobrote u Isusu. Pa ipak, njegova pobožnost nije nametljiva ili razmetljiva. On je krotak i neustrašiv. Čini se da odobrava našu vjeru u svoju božanstvenost. On mora biti to što tvrdi da jeste ili biti najveći licemjer i varalica kojeg je svijet ikada poznao. Mi smo uvjereni da je upravo to što tvrdi da jeste.
1955 161:2.5 4. The uniqueness of his character and the perfection of his emotional control convince us that he is a combination of humanity and divinity. He unfailingly responds to the spectacle of human need; suffering never fails to appeal to him. His compassion is moved alike by physical suffering, mental anguish, or spiritual sorrow. He is quick to recognize and generous to acknowledge the presence of faith or any other grace in his fellow men. He is so just and fair and at the same time so merciful and considerate. He grieves over the spiritual obstinacy of the people and rejoices when they consent to see the light of truth.
2014 161:2.5 4. Jedinstvenost njegova karaktera i savršenstvo njegove emocionalne kontrole nas uvjeravaju da je kombinacija čovječanstva i božanstva. On nepogrešivo reagira kad vidi ljude u nevolji; ljudske patnje ga se uvijek snažno dojme. Jednako reagira na fizičke patnja, mentalne tjeskobe i duhovne muke. U svojim bližnjima brzo opaža i velikodušno priznaje prisustvo vjere ili bilo kojeg drugog dara. Tako je pravedan i pošten, a u isto vrijeme toliko milostiv i obazriv. On tuguje nad duhovnom tvrdoglavosti ljudi i raduje se kad pristanu vidjeti svjetlo istine.
1955 161:2.6 5. He seems to know the thoughts of men’s minds and to understand the longings of their hearts. And he is always sympathetic with our troubled spirits. He seems to possess all our human emotions, but they are magnificently glorified. He strongly loves goodness and equally hates sin. He possesses a superhuman consciousness of the presence of Deity. He prays like a man but performs like a God. He seems to foreknow things; he even now dares to speak about his death, some mystic reference to his future glorification. While he is kind, he is also brave and courageous. He never falters in doing his duty.
2014 161:2.6 5. Izgleda da on zna misli ljudskih umova i razumije čežnje njihova srca. A uvijek je suosjećajan s našim nemirnim duhovima. Čini se da posjeduje sve naše ljudske emocije, ali su sve veličanstveno uzvišene. Jako voli dobrotu i jednako mrzi grijeh. Ima nadljudsku svjesnost o prisustvu Božanstva. On se moli kao čovjek, a nosi kao Bog. Čini se da ima moć predviđanja; ima hrabrosti govoriti o svojoj smrti, s mističkim osvrtom na svoju buduću slavu. Dok je ljubazan, istovremeno je hrabar i odvažan. Nikada ne posrće u obavljanju svoje dužnosti.
1955 161:2.7 6. We are constantly impressed by the phenomenon of his superhuman knowledge. Hardly does a day pass but something transpires to disclose that the Master knows what is going on away from his immediate presence. He also seems to know about the thoughts of his associates. He undoubtedly has communion with celestial personalities; he unquestionably lives on a spiritual plane far above the rest of us. Everything seems to be open to his unique understanding. He asks us questions to draw us out, not to gain information.
2014 161:2.7 6. Stalno smo impresionirani fenomenom njegova nadljudskog znanja. Teško da prođe dan da se ne desi nešto što jasno pokazuje da Učitelj zna što se događa daleko od njegove neposredne prisutnosti. Također izgleda da je upoznat s mislima svojih bližnjih. On je neosporno u bliskom kontaktu s božanskim ličnostima;nesumnjivo živi na duhovnoj razini daleko iznad nas ostalih. Ništa ne izmiče njegovom jedinstvenom razumijevanju. On postavlja pitanja da nas potakne da se otvorimo, a ne da dobije informacije.
1955 161:2.8 7. Recently the Master does not hesitate to assert his superhumanity. From the day of our ordination as apostles right on down to recent times, he has never denied that he came from the Father above. He speaks with the authority of a divine teacher. The Master does not hesitate to refute the religious teachings of today and to declare the new gospel with positive authority. He is assertive, positive, and authoritative. Even John the Baptist, when he heard Jesus speak, declared that he was the Son of God. He seems to be so sufficient within himself. He craves not the support of the multitude; he is indifferent to the opinions of men. He is brave and yet so free from pride.
2014 161:2.8 7. Odskora Učitelj ne oklijeva potvrditi da je nadljudska osoba. Otkad nas je zaredio kao apostole sve do sada, ni jednom nije negirao da je došao od Oca na nebu. On govori s autoritetom božanskog učitelja. Učitelj ne oklijeva da opovrgne suvremena religiozna učenja i proglasi novo evanđelje sa čvrstim autoritetom. On je uvjerljiv, pozitivan i autoritativan. Čak je i Ivan Krstitelj, kad je čuo Isusa kako govori, izjavio je da je on Sin Božji[3]. Čini se da je sam sebi dovoljan. Ne traži potporu mnoštva; ravnodušan je prema mišljenju ljudi. On je hrabar, a opet tako slobodan od ponosa.
1955 161:2.9 8. He constantly talks about God as an ever-present associate in all that he does. He goes about doing good, for God seems to be in him. He makes the most astounding assertions about himself and his mission on earth, statements which would be absurd if he were not divine. He once declared, “Before Abraham was, I am.” He has definitely claimed divinity; he professes to be in partnership with God. He well-nigh exhausts the possibilities of language in the reiteration of his claims of intimate association with the heavenly Father. He even dares to assert that he and the Father are one. He says that anyone who has seen him has seen the Father. And he says and does all these tremendous things with such childlike naturalness. He alludes to his association with the Father in the same manner that he refers to his association with us. He seems to be so sure about God and speaks of these relations in such a matter-of-fact way.
2014 161:2.9 8. Stalno govori o Bogu kao da je njegov sveprisutni suradnik u svemu što čini. On živi čineći dobro, jer se čini da je Bog u njemu[4][5]. O sebi i o svojoj misiji na zemlji daje tako zapanjujuće tvrdnje, izjave koje bi bile apsurdne da nisu božanske. Jednom je rekao: "Prije nego je Abraham bio, Ja Jesam[6]." On je definitivno potvrdio svoju božanstvenost; priznaje da je u suradnji s Bogom. Kad ponavljaja svoje tvrdnje o intimnoj zajednici s nebeskim Ocem, on gotovo iscrpljuje mogućnosti jezika. Čak se usuđuje tvrditi da su on i Otac jedno[7]. Kaže da je svatko tko je vidio njega, vidio i Oca[8]. A on govori i čini sva ta velika djela s takvom djetinjom prirodnosti. On aludira na svoju vezu s Ocem na isti način na koji se poziva na svoju vezu s nama[9]. Čini se da je tako siguran u Boga i govori o tim odnosima kao činjenici.
1955 161:2.10 9. In his prayer life he appears to communicate directly with his Father. We have heard few of his prayers, but these few would indicate that he talks with God, as it were, face to face. He seems to know the future as well as the past. He simply could not be all of this and do all of these extraordinary things unless he were something more than human. We know he is human, we are sure of that, but we are almost equally sure that he is also divine. We believe that he is divine. We are convinced that he is the Son of Man and the Son of God.
2014 161:2.10 9. Kad se moli, čini se da komunicira izravno sa svojim Ocem. Čuli smo nekoliko njegovih molitava, ali i tih nekoliko ukazuju na to da on razgovara s Bogom kao da ga vidi licem u lice. Čini se da zna budućnost kao i prošlost. On jednostavno ne može biti sve to i činiti sve te izvanredne stvari da nije nešto više od čovjeka. Znamo da je čovjek, u to smo sigurni, ali smo gotovo jednako sigurni u njegovu božanstvenost. Vjerujemo da je božanstven. Sigurni smo da je Sin Čovječji i Sin Božji.
1955 161:2.11 When Nathaniel and Thomas had concluded their conferences with Rodan, they hurried on toward Jerusalem to join their fellow apostles, arriving on Friday of that week. This had been a great experience in the lives of all three of these believers, and the other apostles learned much from the recounting of these experiences by Nathaniel and Thomas.
2014 161:2.11 Kad su Natanije i Tomo zaključili svoju raspravu s Rodanom, požurili su prema Jeruzalemu da se pridruže svojim bližnjim apostolima i tu su stigli u petak istoga tjedna. Ovo je bilo veliko iskustvo u životima sva tri vjernika, a svi ostali apostoli su mnogo naučili iz Natanijevih i Tominih prepričavanja tih iskustava.
1955 161:2.12 Rodan made his way back to Alexandria, where he long taught his philosophy in the school of Meganta. He became a mighty man in the later affairs of the kingdom of heaven; he was a faithful believer to the end of his earth days, yielding up his life in Greece with others when the persecutions were at their height.
2014 161:2.12 Rodan se vratio u Aleksandriju, gdje je dugo predavao svoju filozofiju u školi u Magenti. Igrao je veliku ulogu u kasnijim poslovima kraljevstva nebeskog; bio je odani vjernik do kraja svog zemaljskog života, dajući svoj život u Grčkoj s drugima za najljućih progona.
¶ 3. ISUSOV LJUDSKI I BOŽANSKI UM
3. JESUS’ HUMAN AND DIVINE MINDS
3. ISUSOV LJUDSKI I BOŽANSKI UM
1955 161:3.1 Consciousness of divinity was a gradual growth in the mind of Jesus up to the occasion of his baptism. After he became fully self-conscious of his divine nature, prehuman existence, and universe prerogatives, he seems to have possessed the power of variously limiting his human consciousness of his divinity. It appears to us that from his baptism until the crucifixion it was entirely optional with Jesus whether to depend only on the human mind or to utilize the knowledge of both the human and the divine minds. At times he appeared to avail himself of only that information which was resident in the human intellect. On other occasions he appeared to act with such fullness of knowledge and wisdom as could be afforded only by the utilization of the superhuman content of his divine consciousness.
2014 161:3.1 Svijest o božanstvu je postupno rasla u Isusu sve do prigode krštenja. Nakon što je postao potpuno svjestan svoje božanske prirode, svoje predljudske egzistencije i svemirskih povlastica, čini se da je posjedovao moć različito ograničiti svoju ljudsku svijest o svom božanstvu. Čini se da je od krštenja do raspeća u potpunosti mogao odabrati da se osloni na svoj ljudski um ili da koristiti znanje svoje ljudske i božanske svijesti. S vremena na vrijeme se činilo da se koristio samo podacima svog ljudskog intelekta. U drugim se prilikama čini da je djelovao s punim znanjem i mudrosti kakve je mogao imati samo korištenjem nadljudskog sadržaja svoje božanske svijesti.
1955 161:3.2 We can understand his unique performances only by accepting the theory that he could, at will, self-limit his divinity consciousness. We are fully cognizant that he frequently withheld from his associates his foreknowledge of events, and that he was aware of the nature of their thinking and planning. We understand that he did not wish his followers to know too fully that he was able to discern their thoughts and to penetrate their plans. He did not desire too far to transcend the concept of the human as it was held in the minds of his apostles and disciples.
2014 161:3.2 Mi smo u stanju razumjeti ove jedinstvene predstave samo ako prihvatimo teoriju da je mogao, po volji, ograničiti svoju božansku svijest. Mi smo potpuno svjesni da je često uskraćivao svojim prijateljima ovo predznanje događaja, te da je bio svjestan prirode njihova razmišljanja i planiranja. Jasno nam je da nije želio da njegovi sljedbenici znaju da je u potpunosti mogao razabrati njihove misli i prodrijeti njihove planove. Nije želio predaleko nadići ljudske koncepcije u umovima svojih apostola i učenika.
1955 161:3.3 We are utterly at a loss to differentiate between his practice of self-limiting his divine consciousness and his technique of concealing his preknowledge and thought discernment from his human associates. We are convinced that he used both of these techniques, but we are not always able, in a given instance, to specify which method he may have employed. We frequently observed him acting with only the human content of consciousness; then would we behold him in conference with the directors of the celestial hosts of the universe and discern the undoubted functioning of the divine mind. And then on almost numberless occasions did we witness the working of this combined personality of man and God as it was activated by the apparent perfect union of the human and the divine minds. This is the limit of our knowledge of such phenomena; we really do not actually know the full truth about this mystery.
2014 161:3.3 Mi smo sasvim nesposobni razlikovati slučajeve ograničavanja božanske svijesti od tehnike prikrivanja predznanja i razlučivanja misli svojih ljudskih suradnika. Uvjereni smo da je koristio obje ove tehnike, ali nismo uvijek u stanju, u određenom slučaju, odrediti koja je metoda uposlena. Često smo mogli opaziti da je djelovao samo na principima ljudskog sadržaja svijesti; onda bi vidjeli kako se savjetuje s upraviteljima nebeskog mnoštva svemira i razlučili nedvojbeno funkcioniranje božanskog uma. A onda smo u gotovo bezbrojnim prigodama bili svjedoci djelovanja ove kombinirane ličnosti čovjeka i Boga aktivirane neočigled savršenim spojem ljudskog i božanskog uma. To je granica našeg znanja o takvim pojavama; mi stvarno zapravo ne znamo punu istinu o tom otajstvu.
¶ Reference
¶ Biblija
- ↑ 161:1.8 Isus i Otac su jedno: Iv 1:1; Iv 5:17-18; Iv 10:30,38; Iv 12:44-45; Iv 14:7-11,20; Iv 17:11,21-22.
- ↑ 161:1.10 Budi savršen/a: Post 17:1; 1 Kr 8:61; Lev 19:2; Pnz 18:13; Mt 5:48; 2 Kor 13:11; Jak 1:4; 1 Pt 1:16.
- ↑ 161:2.8 Ivan je potvrdio Isusovo božanstvo: Iv 1:34.
- ↑ 161:2.9 Isus je prošao čineći dobro: Dj 10:38.
- ↑ 161:2.9 Čini se da je Bog u njemu: Iv 14:10-11,20; Iv 17:21.
- ↑ 161:2.9 Prije nego što je Abraham bio, Ja jesam: Iv 8:58.
- ↑ 161:2.9 Isus i Otac su jedno: Iv 1:1; Iv 5:17-18; Iv 10:30,38; Iv 12:44-45; Iv 14:7-11,20; Iv 17:11,21-22.
- ↑ 161:2.9 Tko je vidio Isusa, vidio je Oca: Iv 12:45; Iv 14:7-9.
- ↑ 161:2.9 Partnerstvo s Bogom: Mt 11:27; Lk 10:22; Iv 3:35; Iv 13:3; Iv 16:15; Iv 17:2,10.
¶ Druge knjige
- ↑ 161:1.6 161:1.6: Qur'an, ---, poglavlje 50, p. v43